received by Rhadamanthus in the other world, and this also has a sort of counterpart in the story about Nemed, or, to be more accurate, in a story about a Nemed; for the stories as we know them are not usually regarded as in any way connected. Now the one in point relates how Nemed married the widow of the murdered king, Conaire the Great, who has been treated (p. 135) as one of the forms of the Celtic Zeus, and how Nemed, sheltering the murderer Ingcél, was overwhelmed with him in the vengeance wreaked on them by Conaire's children, the three Cairbres. This I take to be the same Nemed as the early colonizer, differently treated in a story belonging to a different cycle; and his marrying Conaire's widow, that is to say the Dawn-goddess, makes him into a god of darkness, as does also his alliance with Ingcél; nor need it occasion any surprise that Nemed here comes before us more as the chief character instead of appearing as a new-comer befriended by the cyclops Ingcél (p. 135); for so also Cronus, received by Rhadamanthus, takes rank as judge
meant the island of Ard-Nemid, or Nemed's Height, now known as the Great Island, near Cork (Four Masters, A.M. 2859, note): the poet's theme was Cadwaỻawn's return from Ireland. Difficulty attaches to Neivion (also Neivon), for the Welsh Noah is called in a Triad, iij. 97, Nevyᵭ Nâv Neivion, where possibly Nevyᵭ Nâv may be compared with the Irish Nemed mac Nama, which sometimes occur; but it is probably for an earlier Nemed Nama, where Nama might be regarded as of the same origin as Nâv. In any case, Nevyᵭ Nâv probably meant 'N. the Lord:' compare Vortigern, interpreted to mean a supreme lord (p. 154). Neivion is derived from Nâv, and forms a sort of reduplication of it to be compared with March Meirchion and the like (p. 271); but Neivion is also used alone as the Welsh for Neptune; and in the passage from the Bk. of Taliessin translated at p. 258 above, it would seem to have meant 'the Lord,' in reference to the Christ of the line immediately following.
